Introduction to Abhidharma

Abhidharma is the teaching that explains the existence of various phenomena from physical particles to the spiritual realisation of omniscience. It is of two types with respect to the higher and lower vehicles. Here, we are going to explain in brief the Abhidharma of the lower vehicle, compiled and commented on by Vasubandhu, referring to a further commentary by Mipham Rinpoche.
An interesting formation of the chapters helps us to understand the text. The explanation is divided into two main topics: (1) phenomena in general, and (2) the phenomena to adopt and abandon in particular. The first topic is divided into two subtopics and they are explained in the first two chapters. The second topic is also divided into two subtopics, samsara and nirvana, which are to be abandoned and adopted respectively. The topic of samsara is further divided into two: the samsaric world, and its causes. The first one is explained in the third chapter, and the causes of samsara—actions and the afflictive or negative emotions—are explained in the fourth and fifth chapters respectively. The explanation of nirvana itself is divided into two parts: the path in sixth chapter, and the fruition, which forms the last two chapters.

Chapter 1

This chapter starts by introducing the main theme of the shastra, conditioned and unconditioned phenomena (mundane and supra-mundane existence). Mainly, this chapter explains the essential constituents of the universe, the five aggregates,¹ the eighteen elements,² the twelve sense factors,³ their composition and the various ways in which they’re related.

Chapter 2

This chapter explains the important aspect of durable things, the twenty-two ruling faculties. They are the six senses, the two sex organs, the life force, the five feelings,⁴ the five pure powers,⁵ making-all-known (the five pure powers on the path of realisation), all-knowing (the five pure powers on the path of meditation) and having-all-known (the five pure powers when Buddhahood is attained). It also explains the reasons why faculties are known to be such, why there are twenty-two and what their nature is. To the depths, it explores various relationships regarding the conditioned or unconditioned; whether each one is karmic fruition or not; in which category of virtue, non-virtue and neither of the two each faculty falls; in which realm each one falls; whether they should be discarded or not; their evolution and release; how many of them will be responsible in attaining the four states of realization; and which of them are there in each of the four states of realization.
Further, there are explanations of the emergence of the three compounded phenomena,⁶ their cause, condition and fruition, as well as the six types of causes and four types of conditions, which also elaborated.

Chapter 3

This chapter is named “teaching the nature of world”. Under this topic, it teaches about the category of afflictive emotions that should be discarded and that of nirvana which should be adopted. The explanation of the first part is divided into two parts. First, the fruition of affliction—the first of the four noble truths—is the samsaric world and its inhabitants. The second is its cause, which is the second noble truth. The first part explains the three worlds⁷ and the six realms,⁸ their nature, what causes beings to be born in those worlds, how they dwell, and where will they be reborn afterwards. There are four types of birth: birth from an egg, birth from a womb, birth from heat and moisture, and spontaneous birth. It is here that the ‘twelve links of dependent origination’⁹ are also discussed.
Regarding the world, it explains the world’s formation: altogether there are four long sub-eons in one great eon, and those sub-eons are the eon of evolution, dwelling, destruction and the empty absence of a world.

Chapter 4

“From action, everything in the world has appeared.” With these words this chapter begins the explanation of the cause of worldly existence. It says that there are two causes, the cause of action and the cause of afflictive emotion. Further, action is also of two types: thinking and putting that thought into physical action. It is regarding the thought in physical action that the vows are categorized and this is explained in vast detail in this chapter.
The concept of vows is also explained as an imperceptible form. It is a form mainly because our body is its main basis of support. It also explains the principles of virtuous, non-virtuous and neutral actions as well as the various types of fruition those actions cause us to experience.

Chapter 5

This chapter explains in detail the principles of the six negative emotions. They are attachment, anger, pride, ignorance, view and doubt. View is also of five types and they are: (1) regarding the transitory aggregates of the mind-body to be real, (2) wrong view, (3) holding on to extremes, (4) considering a wrong view to be supreme, and (5) considering a discipline or ritual to be paramount. It explains in which world from the three worlds they are present and why they are not present if they are not. They are explained by categorizing them based on certain numbers of features such as their nature, how they are perceived, what causes them to arise and change, what is their object, and the subject-object relationship. It also notes what are the antidotes through which these negative emotions are discarded.
Here the phenomena of the three times are also brought to light regarding whether they are substantially existent or existent by mere imputation, as well as their interrelation.
Moreover, it also elaborates how the paths—the path of realisation and the path of contemplation—serve as antidotes to particular defilements and what are the results of discarding them.
Chapter 6
This chapter is about the causes of cessation or the phenomena of the cause of the supra-mundane world. This explanation is divided into four topics. They are: (1) the object of observing the noble truths; (2) the stages of realisation, where the form of beings that serves as the foundation indispensable to attain certain stages is described, as well as the methods of concentration, and what are the catalysts and contradictions of the concentrations (mindfulness and insight are also explained here); (3) the beings who reach the state of realisation (stream enterer, once-returner, never-returner and foe destroyer), mainly the four attainments of the lesser vehicle, and when they discard particular defilements, and their path and cause of attaining those stages, and then the details of the final aspects of phenomena; and (4) the nature and characteristics of the paths.

Chapter 7

The last two chapters explain wisdom, the fruition of the cause of cessation, which is categorised in two topics. They are: (1) wisdom, which is supported by meditative absorption, and (2) meditative absorption that is supported by wisdom. This chapter teaches the first category. There are ten different types of cognitions regarding the objects they perceive. The ten cognitions are the cognition of dharma, ensuing cognition, conventional cognition, cognition of others’ thoughts, cognition of suffering, cognition of the cause of suffering, cognition of cessation, cognition of the cause of cessation, cognition of completeness, and cognition of non-arising. Among these, only the conventional cognition is not wisdom; it cognises conditioned phenomena. These are explained according to the levels of the paths. Also, their qualities with respect to perception, the reasons for categorising them into ten, virtue and non-virtue, on which level of realisation they are acquired, how many of the four mindfulnesses¹⁰ make their nature, their inter-relation to perceive within them, in whom they will be aroused, and the way of accomplishing them. Further, it explains about the qualities of realization such as the ten strengths,¹¹ the four fearlessnesses,¹² the three mindful establishments and great compassion.

Chapter 8

This discusses the meditative absorption on which wisdom is supported, or through which wisdom is acquired. The initial explanation is of the meditative absorption of the form and formless realms in general, and secondly meditative absorption in particular. In the first case its nature is discussed, as is the meaning of its name, and why within it the form of conditioned phenomena is imperceptible. Discussing meditative absorption itself, there are eight types, the four of the form realm and four of the formless realm. Their properties are explained in detail. There are thre meditative absorptions of the mundane world and the supra-mundane world, and whether they motivated or not by the nature of selflessness.
This chapter also explains the four immeasurable attitudes: immeasurable love, compassion, joy and equanimity, and their characters.

By Rigzod Editors

1. The aggregates of form, feeling, discrimination, compossitional factor and conciousness.
2. The elements of eye, ear, nose, tongue, body, mind, visible form, sound, smell, taste, tangible objects, perception of phenomena, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mental consciousness.
3. The sense factors of eye, ear, nose, tongue, body, mind, visible form, sound, smell, taste, tangible objects and phenomena.
4. Comfort, suffering, peace, mental discomfort and apathy.
5. Faith, perseverance, awareness, concentration and insight.
6. The body, consciousness, and non-concurrent formations.
7. Desire, form and formless.
8. Gods, demigods, human beings, animals, hungry ghosts and hell beings.
9. Ignorance, compositional factors, consciousness, name and form, source of perception, contract, feeling, craving, grasping, becoming, birth, old age and death.
10. The mindfulness of body, feeling, mind and phenomena.
11. The power of thought, resolute thought, acquisition, wisdom, prayer, the vehicle, conduct, transformation, enlightened mind and the turning the wheel of the Dharma.
12. Fearlessness in asserting their own perfect realization, fearlessness in asserting their own perfect abandonment, fearlessness for the sake of others in revealing the path to liberation, and fearlessness for the sake of others in revealing potential hindrances on the path.